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Definition of Indonesian Philosophy
W hat is meant by Indonesian philosophy? To answer this question, it must be said that this term, Indonesian philosophy, is a newly heard and a newly known. Centuries ago none ever heard this term. Yes, of course. This term is recently employed in global philosophical forum and aroused shock among academic philosophers who have been studying philosophy for many years. They have never heard this term and that's why they wonder, but often they deny it as a bullshit. Well, it's OK in the beginnning, but soon this attitude must be corrected. The professional philosophers must accept a fact that this newly born term is only to be employed to refer to a very long time tradition of philosophy, begun in centuries B.C. and is still developing to this moment. Compared to other philosophical traditions that have been named a long time ago, such as Indian philosophical tradition which is named Indian Philosophy or Chinese philosophical tradition as Chinese Philosophy, this philosophical tradition growing in Indonesia is very late to be named. Nevertheless, this very long delay cannot deny the real existence of very long time tradition of philosophy. To create a name for this philosophical tradition late doesn't mean that the tradition doesn't exist. It does exist, yet it has existed so far without a name. When a person happens to name this tradition of philosophy with the name "Indonesian Philosophy", his naming doesn't make any change to its contents; the tradition still exists and still prevails. It contains the same elements like it has always been before it has been named. It is clear then that, by analogy, this term is only a "container" to provide a conducive place for all philosophical subjects and discourses ever discussed by Indonesian philosophers. The first person to name Indonesian tradition of philosophy with the term "Indonesian Philosophy" is Mohammad Nasroen. An emeritus professor of philosophy at Universitas Indonesia, Jakarta, Nasroen wrote an introductory book entitled Falsafah Indonesia (Indonesian Philosophy). It was published by Bulan Bintang Publishing company in 1967. This thin book is the first book which uses the word "Indonesian Philosophy" in an academic way and treats the subject academically. Later, this term is re-used by academic philosophers of Universitas Gajah Mada, Yogyakarta, such Sunoto and R. Parmono. Sunoto, who was one of deans of Faculty of Philosophy at Universitas Gajah Mada, used the term Indonesian philosophy to name most of his published books and to name that university’s new department called as Jurusan Filsafat Indonesia (Department of Indonesian Philosophy). Parmono, his vice, used also this term to title most of his books. The Gajah Mada University has been graduating alumni and alumnae from that department, who major in Indonesian Philosophy to date. It is obvious that these pioneering writers of Indonesian philosophy books have begun to use the term "Indonesian Philosophy" as an academic discourse in its own right. This "Indonesian Philosophy" would have never been a controversial concept until Ferry Hidayat, a young philosophy researcher at Universitas UPN Veteran Jakarta , declared in his paper "Mempopulerkan Filsafat Indonesia ke Dunia" (Popularizing Indonesian Philosophy All over the World) in 2004, that Indonesian Philosophy deserved to be one of philosophical traditions in the world, and it had to be also widely-known by all people all over the world. Many professional philosophers, especially of European background, doubted his statement. They doubted Indonesian Philosophy to be elligibly acknowledged as one of the world traditions of philosophy, regarding Indonesia as a country whose philosophical contributions in the global forum of philosophers are unknown and unpopular. Their objection is understandable. Indonesia has just got its independence of colonial powers in 1945. In her short period of life, Indonesia has not yet built its civilization, unlike her older sisters China, India, Greece, German, England, and Africa. Indonesia is in the making; in the process of becoming, and so is its civilization. However, one must not forget that before it had gotten its independence as a modern nation-state, a region now known as Indonesia used to be a home of abundant indigenous ethnic groups, kings and queens of local kingdoms which welcome influences of Chinese, Indian, Persian, Arabian and European origin. They chewed and swallowed all these foreign elements, and out of these swallowing and chewing they built their own cultures and, if all people may, their own civilizations. They also had their own philosophical traditions, variously named with their local names. As philosophers in a modern nation-state, philosophers in Indonesia have a missionary task, that is, to unite these scattered past philosophical elements into one to be called "Indonesian Philosophy". This uniting task is imperative, as shown in its national motto, Bhinneka Tunggal Ika, (Diverse, but United). It is obvious that Indonesian Philosophy is also in the making and in the process of becoming, utilizing the past, present and contemporary elements to build one strong, deep-rooted tradition of philosophy. =RELATED SOURCES:= Article on Indonesian Philosophy in English Wikipedia Mohammad Nasroen's Biography in English Wikipedia Article on Gajah Mada University in English Wikipedia Audio Version of this article read by Mary (Microsoft Voice)